| 1And Abraham traveled from there to the land of the south, and he dwelt between Kadesh and between Shur, and he sojourned in Gerar. |
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אוַיִּסַּ֨ע מִשָּׁ֤ם אַבְרָהָם֙ אַ֣רְצָה הַנֶּ֔גֶב וַיֵּ֥שֶׁב בֵּין־קָדֵ֖שׁ וּבֵ֣ין שׁ֑וּר וַיָּ֖גָר בִּגְרָֽר: |
| Abraham traveled from there. When he saw that the cities had been destroyed and that travelers had ceased to pass by, he migrated from there. Another explanation: To distance himself from Lot, who had acquired a bad reputation, because he had been intimate with his daughters. — [from Gen. Rabbah 52:3, 4] |
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וַיִּסַּע מִשָּׁם אַבְרָהָם.
כְּשֶׁרָאָה שֶׁחָרְבוּ הַכְּרַכִּים וּפָסְקוּ הָעוֹבְרִים וְהַשָּׁבִים, נָסַע לוֹ מִשָּׁם. דָּבָר אַחֵר לְהִתְרַחֵק מִלּוֹט, שֶׁיָּצָא עָלָיו שֵׁם רָע, שֶׁבָּא עַל בְּנוֹתָיו:
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| 2And Abraham said about Sarah his wife, "She is my sister," and Abimelech the king of Gerar sent and took Sarah. |
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בוַיֹּ֧אמֶר אַבְרָהָ֛ם אֶל־שָׂרָ֥ה אִשְׁתּ֖וֹ אֲחֹ֣תִי הִ֑וא וַיִּשְׁלַ֗ח אֲבִימֶ֨לֶךְ֙ מֶ֣לֶךְ גְּרָ֔ר וַיִּקַּ֖ח אֶת־שָׂרָֽה: |
| And Abraham said. Here he did not ask her permission, but [said that she was his sister] forcibly, against her will, because she had already been taken to Pharaoh’s house on account of this. — - [from Gen. Rabbah ad loc.] |
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וַיֹּאמֶר אַבְרָהָם.
כָּאן לֹא נָטַל רְשׁוּת אֶלָּא עַל כָּרְחָהּ שֶׁלֹּא בְטוֹבָתָהּ, לְפִי שֶׁכְּבָר לֻקְּחָה לְבֵית פַּרְעֹה עַל יְדֵי כֵן:
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| about Sarah his wife. [אֶל means] “about” Sarah his wife, and similarly (I Sam. 4:21): “concerning (אֶל) the taking of the Ark, and concerning (אֶל) [the death of] her father-in-law.” Both expressions (of אֶל) have the meaning of עַל: “concerning.” - [from Targum Onkelos, Targum Jonathan; Ibn Ezra] |
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אֶל־שָׂרָה אִשְׁתּוֹ.
עַל שָׂרָה אִשְׁתּוֹ, כַּיוֹצֵא בוֹ אֶל הִלָּקַח אֲרוֹן וְגוֹ' וְאֶל מוֹת חָמִיהָ (שמואל א ד'), שְׁנֵיהֶם בִּלְשׁוֹן עַל:
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| 3And God came to Abimelech in a dream of the night, and He said to him, "Behold you are going to die because of the woman whom you have taken, for she is a married woman." |
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גוַיָּבֹ֧א אֱלֹהִ֛ים אֶל־אֲבִימֶ֖לֶךְ בַּֽחֲל֣וֹם הַלָּ֑יְלָה וַיֹּ֣אמֶר ל֗וֹ הִנְּךָ֥ מֵת֙ עַל־הָֽאִשָּׁ֣ה אֲשֶׁר־לָקַ֔חְתָּ וְהִ֖וא בְּעֻ֥לַת בָּֽעַל: |
| 4And Abimelech had not come near to her, and he said, "O Lord, will You kill even a righteous nation? |
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דוַֽאֲבִימֶ֕לֶךְ לֹ֥א קָרַ֖ב אֵלֶ֑יהָ וַיֹּאמַ֕ר אֲדֹנָ֕י הֲג֥וֹי גַּם־צַדִּ֖יק תַּֽהֲרֹֽג: |
| And Abimelech had not come near to her. The angel stopped him, as it is said: “ I did not let you touch her.” - [from Pirkei d’Rabbi Eliezer , ch. 26] |
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לֹא קָרַב אֵלֶיהָ.
הַמַּלְאָךְ מְנָעוֹ, כְּמוֹ שֶׁנֶּאֱמַר לֹא נְתַתִּיךָ לִנְגֹּעַ אֵלֶיהָ:
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| will You kill even a righteous nation. Even if he is righteous, will You kill him? Is that Your way, to destroy the nations for nought? You did so to the Generation of the Flood and to the Generation of the Dispersion. I too will say that You destroyed them for no reason, just as You threaten (lit. say) to kill me. — [from Gen. Rabbah 52:6] |
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הֲגוֹי גַּם־צַדִּיק תַּֽהֲרֹֽג.
אַף אִם הוּא צַדִּיק תַּהַרְגֶנּוּ, שֶׁמָּא כָךְ דַּרְכְּךָ לְאַבֵּד הָאֻמּוֹת חִנָּם? כָּךְ עָשִׂיתָ לְדוֹר הַמַּבּוּל וּלְדוֹר הַפַּלָּגָה, אַף אֲנִי אוֹמֵר שֶׁהֲרַגְתָּם עַל לֹא דָבָר, כְּמוֹ שֶׁאַתָּה אוֹמֵר לְהָרְגֵנִי:
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| 5Did he not say to me, 'She is my sister'? And she, even she said, 'He is my brother.' With the innocence of my heart and with the purity of my hands have I done this." |
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ההֲלֹ֨א ה֤וּא אָֽמַר־לִי֙ אֲחֹ֣תִי הִ֔וא וְהִֽיא־גַם־הִ֥וא אָֽמְרָ֖ה אָחִ֣י ה֑וּא בְּתָם־לְבָבִ֛י וּבְנִקְיֹ֥ן כַּפַּ֖י עָשִׂ֥יתִי זֹֽאת: |
| even she. This is to include her servants, camel drivers, and donkey drivers.“ I asked them all, and they said: He is her brother.” -- [from Gen. Rabbah 52:6] |
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גַם־הוּא.
לְרַבּוֹת עֲבַדִים וְגַמָּלִים וְחַמָּרִים שֶׁלָּהּ, אֶת כֻּלָּם שָׁאַלְתִּי וְאָמְרוּ לִי אָחִיהָ הוּא:
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| With the innocence of my heart. I did not intend to sin. — |
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בְּתָם־לְבָבִי.
שֶׁלֹּא דִמִּיתִי לַחֲטֹא:
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| and with the purity of my hands. I am pure of sin, for I did not touch her. — |
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ובנקיון כַּפַּי.
נָקִי אֲנִי מִן הַחֵטְא, שֶׁלֹּא נָגַעְתִּי בָהּ:
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| 6And God said to him in a dream, "I too know that you did this with the innocence of your heart, and I too have withheld you from sinning to Me; therefore, I did not let you touch her. |
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ווַיֹּ֩אמֶר֩ אֵלָ֨יו הָֽאֱלֹהִ֜ים בַּֽחֲלֹ֗ם גַּ֣ם אָֽנֹכִ֤י יָדַ֨עְתִּי֙ כִּ֤י בְתָם־לְבָֽבְךָ֙ עָשִׂ֣יתָ זֹּ֔את וָֽאֶחְשׂ֧ךְ גַּם־אָֽנֹכִ֛י אֽוֹתְךָ֖ מֵֽחֲטוֹ־לִ֑י עַל־כֵּ֥ן לֹֽא־נְתַתִּ֖יךָ לִנְגֹּ֥עַ אֵלֶֽיהָ: |
| I know that, etc., with the innocence of your heart. It is true that you did not intend at first to sin, but you cannot claim purity of hands [because…]- [from Gen. Rabbah 52:6; Tan. Buber, Vayera 25] |
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יָדַעְתִּי כִּי בְתָם־לְבָֽבְךָ וגו'.
אֱמֶת שֶׁלֹּא דִמִּיתָ מִתְּחִלָּה לַחֲטֹא אֲבָל נִקְיוֹן כַּפַּיִם אֵין כָּאן:
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| I did not let you. It was not due to you that you did not touch her, but I prevented you from sinning, for I did not give you strength, and so (below 31:7): “and God did not let him (וְלֹא נְתָנוֹ);” and so (Jud. 15:1): “but her father did not allow him (וְלֹא נְתָנוֹ) to come.” - [from Gen. Rabbah 52:7] |
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לֹֽא־נְתַתִּיךָ.
לֹא מִמְּךָ הָיָה שֶׁלֹּא נָגַעְתָּ בָהּ, אֶלָּא חָשַׂכְתִּי אֲנִי אוֹתְךָ מֵחֲטֹא וְלֹא נָתַתִּי לְךָ כֹּחַ, וְכֵן וְלֹא נְתָנוֹ אֱלֹהִים (בראשית ל״א:ז׳), וְכֵן וְלֹא נְתָנוֹ אָבִיהָ לָבוֹא (שופטים ט"ו):
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| 7And now, return the man's wife, because he is a prophet, and he will pray for you and [you will] live; but if you do not return [her], know that you will surely die, you and all that is yours." |
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זוְעַתָּ֗ה הָשֵׁ֤ב אֵֽשֶׁת־הָאִישׁ֙ כִּֽי־נָבִ֣יא ה֔וּא וְיִתְפַּלֵּ֥ל בַּֽעַדְךָ֖ וֶֽחְיֵ֑ה וְאִם־אֵֽינְךָ֣ מֵשִׁ֔יב דַּ֚ע כִּי־מ֣וֹת תָּמ֔וּת אַתָּ֖ה וְכָל־אֲשֶׁר־לָֽךְ: |
| return the man’s wife. And do not think that perhaps she will be repugnant to him, and he will not accept her, or that he will hate you and not pray for you. (Abimelech said to Him,“ Who will let him know that I did not touch her?” He replied,) |
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הָשֵׁב אֵֽשֶׁת־הָאִישׁ.
וְאַל תְּהֵא סָבוּר שֶׁמָּא תִּתְגַּנֶּה בְעֵינָיו וְלֹא יְקַבְּלֶנָּה אוֹ יִשְׂנָאֲךָ וְלֹא יִתְפַּלֵּל עָלֶיךָ:
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| because he is a prophet. And he knows that you did not touch her; therefore,“ he will pray for you.” - [from Tan. Buber, Vayera 25] |
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כִּֽי־נָבִיא הוּא.
וְיוֹדֵעַ שֶׁלֹּא נָגַעְתָּ בָהּ, לְפִיכָךְ ויתפלל בעדך (בבא קמא צ"ב):
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| 8And Abimelech arose early in the morning, and he summoned all his servants, and he spoke all these words in their ears; and the men were very frightened. |
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חוַיַּשְׁכֵּ֨ם אֲבִימֶ֜לֶךְ בַּבֹּ֗קֶר וַיִּקְרָא֙ לְכָל־עֲבָדָ֔יו וַיְדַבֵּ֛ר אֶת־כָּל־הַדְּבָרִ֥ים הָאֵ֖לֶּה בְּאָזְנֵיהֶ֑ם וַיִּֽירְא֥וּ הָֽאֲנָשִׁ֖ים מְאֹֽד: |
| 9And Abimelech summoned Abraham and said to him, "What have you done to us, and what have I sinned against you, that you have brought upon me and upon my kingdom a great sin? Deeds that are not done, you have done to me." |
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טוַיִּקְרָ֨א אֲבִימֶ֜לֶךְ לְאַבְרָהָ֗ם וַיֹּ֨אמֶר ל֜וֹ מֶה־עָשִׂ֤יתָ לָּ֨נוּ֙ וּמֶה־חָטָ֣אתִי לָ֔ךְ כִּֽי־הֵבֵ֧אתָ עָלַ֛י וְעַל־מַמְלַכְתִּ֖י חֲטָאָ֣ה גְדֹלָ֑ה מַֽעֲשִׂים֙ אֲשֶׁ֣ר לֹא־יֵֽעָשׂ֔וּ עָשִׂ֖יתָ עִמָּדִֽי: |
| Deeds that are not done. A plague that was not accustomed to come upon any creature has come upon us because of you: the closing up of all bodily orifices: those of semen, of urine, of excrement, and of the ears and nose. — [based on B.K. 93a; Tan. Buber, Vayera 36] |
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מַֽעֲשִׂים אֲשֶׁר לֹא־יֵֽעָשׂוּ.
מַכָּה אֲשֶׁר לֹא הֻרְגְּלָה לָבֹא עַל בְּרִיָה בָּאָה לָנוּ עַל יָדְךָ, עֲצִירַת כָּל נְקָבִים שֶׁל זֶרַע וְשֶׁל קְטַנִּים וּרְעִי וְאָזְנַיִם וְחֹטֶם:
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| 10And Abimelech said to Abraham, "What did you see, that you did this thing?" |
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יוַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־אַבְרָהָ֑ם מָ֣ה רָאִ֔יתָ כִּ֥י עָשִׂ֖יתָ אֶת־הַדָּבָ֥ר הַזֶּֽה: |
| 11And Abraham said, "For I said, 'Surely, there is no fear of God in this place, and they will kill me because of my wife. |
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יאוַיֹּ֨אמֶר֙ אַבְרָהָ֔ם כִּ֣י אָמַ֗רְתִּי רַ֚ק אֵֽין־יִרְאַ֣ת אֱלֹהִ֔ים בַּמָּק֖וֹם הַזֶּ֑ה וַֽהֲרָג֖וּנִי עַל־דְּבַ֥ר אִשְׁתִּֽי: |
| Surely, there is no fear of God. A guest who comes to a city-do we ask him about eating and drinking, or do we ask him about his wife-“ Is she your wife or is she your sister?” - [from B.K. 93a, Pirkei d’Rabbi Eliezer ch. 26] |
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רַק אֵֽין־יִרְאַת אֱלֹהִים.
אַכְסְנַאי שֶׁבָּא לָעִיר, עַל עִסְקֵי אֲכִילָה וּשְׁתִיָּה שׁוֹאֲלִין אוֹתוֹ אוֹ עַל עִסְקֵי אִשְׁתּוֹ שׁוֹאֲלִין אוֹתוֹ? אִשְׁתְּךָ הִיא אוֹ אֲחוֹתְךָ הִיא? (בבא קמא שם):
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| 12And also, indeed, she is my sister, the daughter of my father, but not the daughter of my mother, and she became my wife. |
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יבוְגַם־אָמְנָ֗ה אֲחֹתִ֤י בַת־אָבִי֙ הִ֔וא אַ֖ךְ לֹ֣א בַת־אִמִּ֑י וַתְּהִי־לִ֖י לְאִשָּֽׁה: |
| my sister, the daughter of my father. And the daughter of one’s father is permitted to a Noahide [for marriage], for a gentile has no father (i.e., his lineage is not traced from his father). And in order to justify his words, he answered him in this way. Now if you ask: Was she not the daughter of his brother? [The answer is that] grandchildren are considered like children (Tosefta, Yev. 8:8; Talmud Bavli, Yev. 62b); therefore, she was (considered as) Terah’s daughter. And so did he say to Lot, “For we are kinsmen” (אֲנָשִׁים אַחִים) [lit. men, brothers] (although, in fact, Lot was his brother Haran’s son). - [from Pirkei d’Rabbi Eliezer, ch. 36] |
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אֲחֹתִי בַת־אָבִי הִוא.
וּבַת אָב מֻתֶּרֶת לְבֶן נֹחַ, שֶׁאֵין אַבְהוּת לְגוֹי, וּכְדֵי לְאַמֵּת דְּבָרָיו הֱשִׁיבָם כֵּן. וְאִם תֹּאמַר וַהֲלֹא בַּת אָחִיו הָיְתָה? בְּנֵי בָנִים הֲרֵי הֵן כְּבָנִים, וַהֲרֵי הִיא בִתּוֹ שֶׁל תֶּרַח וְכָךְ הוּא אוֹמֵר לְלוֹט כִּי אֲנָשִׁים אַחִים אֲנָחְנוּ (בראשית י״ג:ח׳):
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| but not the daughter of my mother. Haran was [born] of a different mother [than Abraham]. — |
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אַךְ לֹא בַת־אִמִּי.
הָרָן מֵאֵם אֲחֶרֶת הָיָה:
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| 13And it came to pass, when God caused me to wander from my father's house, that I said to her: This is your kindness, which you shall do with me: whither we come, say about me, 'He is my brother.'" |
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יגוַיְהִ֞י כַּֽאֲשֶׁ֧ר הִתְע֣וּ אֹתִ֗י אֱלֹהִים֘ מִבֵּ֣ית אָבִי֒ וָֽאֹמַ֣ר לָ֔הּ זֶ֣ה חַסְדֵּ֔ךְ אֲשֶׁ֥ר תַּֽעֲשִׂ֖י עִמָּדִ֑י אֶ֤ל כָּל־הַמָּקוֹם֙ אֲשֶׁ֣ר נָב֣וֹא שָׁ֔מָּה אִמְרִי־לִ֖י אָחִ֥י הֽוּא: |
| And it came to pass, when [God] caused me to wander, etc.. Onkelos rendered as he rendered: [And it came to pass, when the peoples went astray after the work of their hands, that God brought me near to His fear from my father’s house.] However, it can also be interpreted in a more appropriate manner, according to its structure [as follows]: When the Holy One, blessed be He, took me out of my father’s house to be a wanderer, roaming from place to place, I knew that I would pass through places where there are wicked people, and [therefore] “I said to her: This is your kindness, etc.” |
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וַיְהִי כַּֽאֲשֶׁר הִתְעוּ וגו'.
אֻנְקְלוֹס תִּרְגֵּם מַה שֶּׁתִּרְגֵּם; וְיֵשׁ לְיַשְּׁבוֹ עוֹד דָּבָר דָּבוּר עַל אָפְנָיו, כְּשֶׁהוֹצִיאַנִי הַקָּדוֹשׁ בָּרוּךְ הוּא מִבֵּית אָבִי לִהְיוֹת מְשׁוֹטֵט וְנָד מִמָּקוֹם לְמָקוֹם, יָדַעְתִּי שֶׁאֶעֱבֹר בִּמְקוֹם רְשָׁעִים ואמר לה זה חסדך:
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| When God caused me to wander. [The verb הִתְעוּ is] in the plural. But do not wonder at this, because in many places, words denoting Godliness and words denoting authority are expressed in the plural, (e.g.,) (II Sam. 7:23): “whom God went (הָלְכוּ) (to redeem)”; (Deut. 5:23): “the living (חַיִּים) God”; (Josh. 24:19): “a holy (קְדֹשִים) God.” And all references to Godliness or to authority are in the plural, as for example (below 39:20): “And Joseph’s master (אֲדוֹנֵי) took”; (Deut. 10:17): “the Lord of (אֲדוֹנֵי) lords”; (below 42:33): “the lord of (אֲדוֹנֵי) the land,” and so (Exod. 22:14): “if its master (בְּעָלָיו) is with it”; (ibid 21:29): “and if its master was warned (בִּבְעָלָיו).” Now if you ask, why is the expression הִתְעוּ used here? [The answer is that] anyone who is exiled from his place and is not settled is תּוֹעֶה, as in (below 21:14): “and she walked and she wandered” (וַתֵּתַע); (Ps. 119:176): “I wandered (תָּעִיתִי) like a lost sheep”; (Job 38:41): “they wander (יִתְעוּ) for lack of food,” meaning that they go forth and wander to seek their food. |
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כַּֽאֲשֶׁר הִתְעוּ.
לְשׁוֹן רַבִּים. וְאַל תִּתְמַהּ, כִּי הַרְבֵּה מְקוֹמוֹת לְשׁוֹן אֱלֹהוּת וּלְשׁוֹן מָרוּת קָרוּי בִּלְשׁוֹן רַבִּים, אֲשֶׁר הָלְכוּ אֱלֹהִים (שמואל ב ז'), אֱלֹהִים חַיִּים (דברים ה'), אֱלֹהִים קְדֹשִׁים (יהושע כ"ד), וְכָל לְשׁוֹן אַדְנוּת לְשׁוֹן רַבִּים; וְכֵן וַיִּקַּח אֲדֹנֵי יוֹסֵף (בראשית ל"ט), וַאֲדֹנֵי הָאֲדֹנִים (דברים י'), אֲדֹנֵי הָאָרֶץ (בראשית מ"ב), וְכֵן בְּעָלָיו עִמּוֹ (שמות כ"ב), וְהוּעַד בִּבְעָלָיו (שם כ"א). וְאִם תֹּאמַר מַהוּ לְשׁוֹן הִתְעוּ? כָּל הַגּוֹלֶה מִמְּקוֹמוֹ וְאֵינוֹ מְיֻשָּׁב קָרוּי תּוֹעֶה, כְּמוֹ וַתֵּלֶךְ וַתֵּתַע (בראשית כ"א), תָּעִיתִי כְּשֶׂה אֹבֵד (תהילים קי"ט), יִתְעוּ לִבְלִי אֹכֶל (איוב ל"ח) – יֵצְאוּ וְיִתְעוּ לְבַקֵּשׁ אָכְלָם:
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| say about me. [The meaning of לִי is] “about me.” Similarly (below 26:7): “And the people of the place asked לְאִשְׁתּוֹ,” meaning “about his wife.” Similarly (Exod. 14:3): “And Pharaoh will say לִבְנֵי יִשְׂרָאֵל,” meaning “about the Children of Israel”; (Jud. 9:54): “Lest they say of me (לִי): a woman killed him.” |
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אִמְרִי־לִי.
עָלַי, וְכֵן וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ (בראשית כ"ו), עַל אִשְׁתּוֹ, וְכֵן וְאָמַר פַּרְעֹה לִבְנֵי יִשְׂרָאֵל (שמות י"ד), כְּמוֹ עַל בְּנֵי יִשְׂרָאֵל; פֶּן יֹאמְרוּ לִי אִשָּׁה הֲרָגָתְהוּ (שופטים ט'):
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| 14And Abimelech took flocks and cattle and menservants and maidservants, and he gave [them] to Abraham, and he restored to him his wife Sarah. |
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ידוַיִּקַּ֨ח אֲבִימֶ֜לֶךְ צֹ֣אן וּבָקָ֗ר וַֽעֲבָדִים֙ וּשְׁפָחֹ֔ת וַיִּתֵּ֖ן לְאַבְרָהָ֑ם וַיָּ֣שֶׁב ל֔וֹ אֵ֖ת שָׂרָ֥ה אִשְׁתּֽוֹ: |
| and he gave [them] to Abraham. in order to appease him so that he would pray for him. |
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וַיִּתֵּן לְאַבְרָהָם.
כְּדֵי שֶׁיִּתְפַּיֵּס וְיִתְפַּלֵּל עָלָיו:
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| 15And Abimelech said, "Here is my land before you; wherever it pleases you, you may dwell." |
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טווַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ הִנֵּ֥ה אַרְצִ֖י לְפָנֶ֑יךָ בַּטּ֥וֹב בְּעֵינֶ֖יךָ שֵֽׁב: |
| Here is my land before you. But Pharaoh said to him (above 12:19): “And now, here is your wife; take [her] and go,” because he was afraid, because the Egyptians were immersed in lewdness. |
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הִנֵּה אַרְצִי לְפָנֶיךָ.
אֲבָל פַּרְעֹה אָמַר לוֹ הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ, לְפִי שֶׁנִּתְיָרֵא, שֶׁהַמִּצְרִיִּים שְׁטוּפֵי זִמָּה:
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| 16And to Sarah he said, "Behold I have given a thousand pieces of silver to your brother; behold it is to you a covering of the eyes for all who are with you, and with all you shall contend." |
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טזוּלְשָׂרָ֣ה אָמַ֗ר הִנֵּ֨ה נָתַ֜תִּי אֶ֤לֶף כֶּ֨סֶף֙ לְאָחִ֔יךְ הִנֵּ֤ה הוּא־לָךְ֙ כְּס֣וּת עֵינַ֔יִם לְכֹ֖ל אֲשֶׁ֣ר אִתָּ֑ךְ וְאֵ֥ת כֹּ֖ל וְנֹכָֽחַת: |
| And to Sarah he said. Abimelech [said] in her honor in order to appease her, “Behold I have bestowed upon you this honor; I have given money to your brother, about whom you said, He is my brother. Behold this money and this honor are to you a covering of the eyes.” |
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וּלְשָׂרָה אָמַר.
אֲבִימֶלֶךְ לִכְבוֹדָהּ כְּדֵי לְפַיְּסָהּ, הִנֵּה עָשִׂיתִי לָךְ כָּבוֹד זֶה, נָתַתִּי מָמוֹן לְאָחִיךְ שֶׁאָמַרְתְּ עָלָיו אָחִי הוּא, הִנֵּה הַמָּמוֹן וְהַכָּבוֹד הַזֶּה לך כסות עינים:
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| for all who are with you. They will cover their eyes, so that they will not denigrate you, for had I returned you empty-handed, they could say, “After he violated her, he returned her.” Now that I had to spend much money and to appease you, they will know that against my will I returned you, and through a miracle. — |
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לְכֹל אֲשֶׁר אִתָּךְ.
יְכַסּוּ עֵינֵיהֶם שֶׁלֹּא יְקִלּוּךְ, שֶׁאִלּוּ הֲשִׁיבוֹתִיךְ רֵיקָנִית, יֵשׁ לָהֶם לוֹמַר לְאַחַר שֶׁנִּתְעַלַּל בָּהּ הֶחֱזִירָהּ; עַכְשָׁו שֶׁהֻצְרַכְתִּי לְבַזְבֵּז מָמוֹן וּלְפַיְּסֵךְ, יוֹדְעִים יִהְיוּ שֶׁעַל כָּרְחִי הֲשִׁיבוֹתִיךְ וְעַל יְדֵי נֵס:
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| and with all. And with all the people in the world. — |
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וְאֵת כֹּל.
וְעִם כָּל בָּאֵי עוֹלָם:
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| you shall contend. You shall have the opportunity to contend and to show these evident facts. Wherever the word הוֹכָחָה appears, it refers to the clarification of matters, and in Old French, esprover, to prove, clarify. (That is aprover below 31:37, to clarify, decide, define.) Onkelos translated it in a different manner, and the language of the verse fits in with the Targum in the following manner: “Behold it will be for you a covering of honor on account of my eyes, which gazed upon you and upon all who are with you.” Therefore, he translated it:“And I saw you and all who are with you.” There is a Midrashic interpretation, but I have explained what fits the language of the verse. |
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וְנֹכָֽחַת.
יְהִי לָךְ פִּתְחוֹן פֶּה לְהִתְוַכֵּחַ וּלְהַרְאוֹת דְבָרִים נִכָּרִים הַלָּלוּ; וּלְשׁוֹן הוֹכָחָה בְּכָל מָקוֹם בֵּרוּר דְּבָרִים ובלע"ז אשפרו"ביר, וְאֻנְקְלוֹס תִּרְגֵּם בְּפָנִים אֲחֵרִים, וּלְשׁוֹן הַמִּקְרָא כָּךְ הוּא נוֹפֵל עַל הַתַּרְגּוּם, הִנֵּה לָךְ כְּסוּת שֶׁל כָּבוֹד עַל הָעֵינַיִם שֶׁלִּי שֶׁשָּׁלְטוּ בָּךְ וּבְכֹל אֲשֶׁר אִתָּךְ, וְעַל כֵּן תִּרְגְּמוֹ וַחֲזֵית יָתִיךְ וְיַת כָּל דְּעִמָּךְ. וְיֵשׁ מִקְרָא אַחֵר אֲבָל יִשּׁוּב לְשׁוֹן הַמִּקְרָא פֵּרַשְׁתִּי:
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| 17And Abraham prayed to God, and God healed Abimelech and his wife and his handmaids, and they gave birth. |
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יזוַיִּתְפַּלֵּ֥ל אַבְרָהָ֖ם אֶל־הָֽאֱלֹהִ֑ים וַיִּרְפָּ֨א אֱלֹהִ֜ים אֶת־אֲבִימֶ֧לֶךְ וְאֶת־אִשְׁתּ֛וֹ וְאַמְהֹתָ֖יו וַיֵּלֵֽדוּ: |
| and they gave birth. As the Targum renders: and they were relieved. Their orifices were opened, and they expelled that which needed to be expelled, and that is their birth. |
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וַיֵּלֵֽדוּ.
כְּתַרְגּוּמוֹ וְאִתְרְוָחוּ, נִפְתְּחוּ נִקְבֵיהֶם וְהוֹצִיאוּ, וְהִיא לֵדָה שֶׁלָּהֶם:
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| 18For the Lord had shut every womb of Abimelech's household, because of Sarah, Abraham's wife. |
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יחכִּֽי־עָצֹ֤ר עָצַר֙ יְהֹוָ֔ה בְּעַ֥ד כָּל־רֶ֖חֶם לְבֵ֣ית אֲבִימֶ֑לֶךְ עַל־דְּבַ֥ר שָׂרָ֖ה אֵ֥שֶׁת אַבְרָהָֽם: |
| every womb. Every [bodily] opening. |
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בְּעַד כָּל־רֶחֶם.
כְּנֶגֶד כָּל פֶּתַח:
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| because of Sarah. Heb. עַל דְּבַר, lit., by the word of Sarah. Through the words of Sarah. — [from Gen. Rabbah 52:13] |
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עַל־דְּבַר שָׂרָה.
עַל פִּי דִּבּוּרָהּ שֶׁל שָׂרָה:
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